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Oppiliappan Oppiliappan Vaibhavam Vaibhavam Vaibhavam Annotated Annotated Annotated Commentary Commentary
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OppiliappanOppiliappanOppiliappan KoilKoilKoil SrISrISrI VaradAchAriVaradAchAriVaradAchAri SaThakopanSaThakopanSaThakopan

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C ONTENTS L ORD S R I O PPILIAPPAN : T HE M ATCHLESS V
C ONTENTS L ORD S R I O PPILIAPPAN : T HE M ATCHLESS V

CONTENTS

LORD SRI OPPILIAPPAN: THE MATCHLESS VEDA NAARAYANAN

MAHIMAI OF BHUMI DEVI & BHUVARAHAN OF OPPILIAPPAN SANNIDHI

AAKASA NAGAREESA PRAPATTHI

SRI OPPILIAPPAN MANGALAM

NIGAMANAM

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A AK A SA N AGAREESA P RAPATTHI S R I O PPILIAPPAN M ANGALAM N
A AK A SA N AGAREESA P RAPATTHI S R I O PPILIAPPAN M ANGALAM N
“Thiruvinnagaram” sadagopan.org 4
“Thiruvinnagaram” sadagopan.org
“Thiruvinnagaram”
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“Thiruvinnagaram” sadagopan.org 4
“Thiruvinnagaram” sadagopan.org 4
L ORD S R I O PPILIAPPAN : T HE M ATCHLESS V EDA N
L ORD S R I O PPILIAPPAN : T HE M ATCHLESS V EDA N

LORD SRI OPPILIAPPAN: THE MATCHLESS VEDA NAARAYANAN

1. OUR SAMPRADHAYAM:

Sri Bhagavath RaamAnuja SampradhAyam of ours is one, which is the

celebrated sampradhAyam rooted in the four Vedams; further, it is the

sampradhAyam that pays homage to the Chidachidh Visishta Brahmam, who is

none other than Sri Vaikuntanaathan of ThiruviNNagar saluted by

NammAzhwAr, Thrumangai and PeyAzhwAr with 47 paasurams.

Our sampradhAyam is the glorious one which identifies "thuyar theerkkum

ThuzhAi ThirumudiyAn" as the One who blesses us to ascend the archirAdhi

maargam to His parama-padham in the nithya VibhUthi. Swami Desikan salutes

these blessings and says that through those blessings, He points the way for

us to reach paramapadham thru the nine steps of the divine ladder (vaan

yERum vazhi kaNDOm).

way for us to reach paramapadham thru the ni ne steps of the divine ladder (vaan

thuzhai thirumuDiyAn

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paramapadham thru the ni ne steps of the divine ladder (vaan yERum vazhi kaNDOm). thuzhai thirumuDiyAn
paramapadham thru the ni ne steps of the divine ladder (vaan yERum vazhi kaNDOm). thuzhai thirumuDiyAn
2. KSHETRA MAHIMAI ThiruviNNagar is the Kshethram, where we dip in the pure, sweet and
2. KSHETRA MAHIMAI ThiruviNNagar is the Kshethram, where we dip in the pure, sweet and

2. KSHETRA MAHIMAI ThiruviNNagar is the Kshethram, where we dip in the pure, sweet and cool

waters (vimala -madhura - seethalam) of AhOrAthra PushkariNi and offer our

worship to AkAsa Nagareesan in the middle of His TuLasee Vanam to get rid of

all of our samsaric sorrows. MahA Bharatham states that those, who have not

overcome the desires for vishaya sukhams can not reach AkAsa Nagaram (na

tathra mUDA: gacchanthi purushA: vishayAthmakA:).

( na tathra mUDA: gacchanthi purushA: vishayAthmakA: ). ahOrAthrapushkariNi The Saama Veda manthram which forms the

ahOrAthrapushkariNi

The Saama Veda manthram which forms the basis for this thought is as

follows:

पिवऽंतेिवततंॄणतेूभगाऽािणु र् पयिषिवतः। अततननू र्तदामो अतुेतास इहः संतदाशत॥ ५६५

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र् तदामो अतुे तास इहः संतदाशत॥ ५६५ 2 sadagopan.org
र् तदामो अतुे तास इहः संतदाशत॥ ५६५ 2 sadagopan.org
pavitraṁ te vitataṁ brahmaṇaspate prabhurgātrāṇi paryeṣi viśvat aḥ | ataptatanūrna tadāmo aśnute
pavitraṁ te vitataṁ brahmaṇaspate prabhurgātrāṇi paryeṣi viśvat aḥ | ataptatanūrna tadāmo aśnute

pavitraṁ te vitataṁ brahmaṇaspate prabhurgātrāṇi paryeṣi viśvataḥ |

ataptatanūrna tadāmo aśnute śṛtāsa idvahantaḥ saṁ tadāśata || 565

(Meaning): O Supreme Lord! O Master of the Vedas! Vast is Thy pure

knowledge. O Lord of Lords! Thou pervadest all physical bodies. A baddha

jeevan devoid of severe austerity can not comprehend your true svarupam.

Only the true JnA~nis annealed in the furnace of Tapas can perceive and

comprehend Thee!

3. ADIYEN'S SOUBHAGYAM In this ThiruviNNagar (Vaikuntam/AkAsa Nagaram) of this earth, adiyEn was

blessed to be born as the son of Vaikunta Vaasis Sri Poundarikapuram

Brahaspathi Sri Varadachar Swamy and the most merciful dharma mUrthy,

Sri Varadachar Swamy and the most merciful dharma mUrthy, adiyEn’s soubhagyam PerugavazhundAn AlamElu ammAl.

adiyEn’s soubhagyam

PerugavazhundAn AlamElu ammAl. adiyEn's additional blessings have been to

claim Kaimkarya Sri Padma VeerarAghavan as my sister. Thanks to the

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additional blessings have been to claim Kaimkarya Sri Padma VeerarAghavan as my sister. Thanks to the
additional blessings have been to claim Kaimkarya Sri Padma VeerarAghavan as my sister. Thanks to the
  strength of the Aseervadhams of these three, adiyEn has been blessed to become engaged
 

strength of the Aseervadhams of these three, adiyEn has been blessed to

become engaged in Bhagavath and Bhaagavatha Kaimkaryams. Thanks to these

and other AchArya anugraha VisEshams, adiyEn is fortunate to join the

auspicious BhAgavatha ghOshti of Sundara Simham to contribute to the

souvenir for the Kaimkaryam to reflect upon the anantha KalyANa guNams of

the Lord of ThiruviNNagar inspite of adiyEn's lack of qualifications as a

"seelamillA siRiyOn". adiyEn prays for the well being of the Bhaagavatha

GhOshti and for giving the strength to offer the fragrant flowers of AchArya

Sri Sookthis in the Sundara Simham souvenir for asmath AchAryan's

SathAbhishEkam. adiyEn seeks the aparAdha KshAmaNams of MahAns, who

read the Sanchikais of Sundara Simham about the unintended errors that

might have crept in inspite of all the care and consider the disqualifications of

this veritable mandha mathi and overlook the mistakes made during the course

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of this essay eulogizing Yennappan.

APPEAL TO VEDA NAARAYANAN AT THIRUVINNAGAR adiyEn approaches Him with "chamara vyakra hastham" (with hands carrying

the fan made of bushy tail of Chamara deer) and offer adiyEn's fan service to

Him in the spirit of NammAzhwAr, the far seeing and world renowned poet

 
 

celebrated by the pavamAna KhAndam saaman of Sama vedam

(pariprAsishyadhathkavi). I appeal to Him to accept my prayer in the spirit of

the following AgnEya KhAnda Manthram of Saama Vedam: "sa paavaka srudhee

havam".

The above manthram states: "O my supreme Lord! O the Most sacred among

sacred! Please destroy our sins just as the Agni burns off without trace the

dust particles (theeyinil thUsAhum) and listen to my sincere prayerful appeal

(adiyEn seyyum viNNappatthai mey ninRu kEttaruL)”. Following the foot steps

of the Vedam identified by the Lord Himself to be the dearest one to Him

(vEdAnAm Sama vEdhOsmi), I appeal to Him to bless this effort to eulogize

this agatitha gaDanan as "palvahayum parantha perumAn". May we all hear

clearly this "kELAtha maRayin geetham" and enjoy the "kidayAtha pErinbam"

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". May we all hear clearly this " kELAtha maRayin geetham " and enjoy the "
tannopArillappan sadagopan.org 5
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tannopArillappan
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tannopArillappan sadagopan.org 5

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  that is all about the Sri VaikuntanAth an of Oppiliappan Koil divya desam. 5.
 

that is all about the Sri VaikuntanAthan of Oppiliappan Koil divya desam.

5. THE MAHIMAI OF THIRUVINNAGARAPPAN Rg Vedam refers to His glories with a rhetorical question and answers it right

away. The question is "kvO gAvO na raNyanthi? kO visAni soubhagA?". It asks:

"O Lord, who measured the universe! Please explain this to me. Is there a

place, where your glories are not sung?" You are "the Ongi ulahaLanda

PerumAn". NammAzhwAr pointed Your sacred feet as: "kaaNmingaLulahIr

yenru kaNN muhappE nimirntha tALiNayan". You are matchless

(TannoppArillappan). Vedam gives the answer to its own question and states

unambiguously that there is no place in His Universe, where the Lord's mahimai

is not celebrated.

Rg Vedic passage, "idham vishNurvichakramE trEdhA nidhadhE padham,

 

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samULhamasya paamsurE" once again points out that our Lord of

ThiruviNNagar spread in all the directions and measured the Earth, AkAsam

and the mid space (anthariksham) with His two steps. He then placed His third

step in the deep dark mystery beyond the knowledge of mankind.

NammAzhwAr intuited the mystery of this third step and recognized Him as

the luminous MaayAvi, who is residing in his heart cave (“PaaviyEn

 

manatthuraihinra Paramsudar". NammAzhwAr also pointed out in one of his

ThiruviNNagar paasuram that that ThiruviNNagar is the seat of the Lord, who

rules over him (yennai aaLvAnUr) and the Lord of Thiruvinnagaram is not easy

to be understood fully by any from the perspective of His limitless auspicious

attributes.

NammAzhwAr through his four Prabhandhams, which are considered the

essence of the four vedams received the special blessings of the Lord of

ThiruviNNagar through his salutation in the spirit of this UttarArchika Saama

manthram:

पािह नो अ एकया पातू ितीयया पािह गीिभिसर् िभजाृ पतपािह चतसिभवसो॥ृ र् ३६

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िभजा ृ  पत े पािह चतस िभवसो॥ ृ र् ३६ 6
pāhi no agna ekayā pāhyūta dvitīyayā pāhi gīrbhistisṛbhirūrjāṁ pat e pāhi catasṛbhirvaso || 36
pāhi no agna ekayā pāhyūta dvitīyayā pāhi gīrbhistisṛbhirūrjāṁ pat e pāhi catasṛbhirvaso || 36

pāhi no agna ekayā pāhyūta dvitīyayā

pāhi gīrbhistisṛbhirūrjāṁ pate pāhi catasṛbhirvaso || 36

(Meaning): O Lord! Protect us with One vedam (Rg); Protect us by the second

(Yajus); Protect us by the third (sAma); Guard us, O All-pervading Lord with all

the FOUR vedAs.

Yet another UttharArchika Saaman recognizes the Lord of ThiruviNNagar as

sathakrathu and describes how the priests of the Four Vedams skillfully

eulogize Him in their roles as UdghAthA, hOthri, Adhvaryu and BrahmA:

गायि ा गायिऽणोऽचकमिकर् र् णः। ॄाणा शतबत उशिमव यिमर॥े े १३४४

gāyanti tvā gāyatriṇo'rcantyarkamarkiṇaḥ |

brahmāṇastvā śatakrata udvaśamiva yemire || 1344

(Meaning): O Supreme Lord of AkAsa Nagaram! O performer of innumerable

deeds as Sathakrathu to create, protect and dissolve this Universe! The

UdghAthAs of Saama Vedam sing about Thee; the HothAs eulogize Thee with

reverence; the adhvaryus and the BrahmAs exalt Thee as jugglers, who lift

aloft a pole and balance it on their forehead with skill.

6. THIRUVINNAGARAPPAN IS VISVATHOMUKAN ThiruviNNagarappan recognized by Thirumangai as His one and Only Lord

(MaRROr dhaivam piRithaRiyEn) is SarvathOmukan (Omnipresent). That

Parabrahmam with garlands on His crown made up of just blossomed flowers

(pOthalar nedumudip puNNiyan), who is the sweet naadham in the Veda

manthrams is saluted by the ancient Rg Veda manthram as follows:

ंिह िवतोमखु िवतः पिरभरिसू । अप नः शोशचदु ्अघम॥ ्

tvaṁ hi vi̍śvatomukha vi`śvataḥ̍ pari`bhūr asi̍

apa̍ naḥ` śośu̍cad agham ||

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tvaṁ hi vi̍ śvatomukha vi ` śvataḥ̍ pari ` bhūr asi ̍ apa̍ naḥ ` śośu̍
tvaṁ hi vi̍ śvatomukha vi ` śvataḥ̍ pari ` bhūr asi ̍ apa̍ naḥ ` śośu̍
(Meaning): O veda NaarAyaNA! O Chan dhOgA (celebrated by the Saama Veda Upanishad, ChAndhOgyam)! O
(Meaning): O veda NaarAyaNA! O Chan dhOgA (celebrated by the Saama Veda Upanishad, ChAndhOgyam)! O

(Meaning): O veda NaarAyaNA! O ChandhOgA (celebrated by the Saama Veda Upanishad, ChAndhOgyam)! O PouzhiyA (Saluted by Rg Vedam)!, O TaittiriyA (adored by Yajur Veda manthrams)!, O lord of ThiruviNNagar! Thou art the all pervading, Omnipresent, Omniscient One! Please remove our sins in its entirety.

Omniscient On e! Please remove our sins in its entirety. sarvathomukhan O TannoppArillappA! Thou art the

sarvathomukhan

O TannoppArillappA! Thou art the One, who consumed the seven oceans, seven kula parvathams and the seven Universes and kept them safely in Your stomach during the destructive time of PraLayam (kaarkezhu kadalkaLum malaikaLumAyErkezhu ulahamumAhinavan); during those times of MahA praLayam, You devoured the Sun, the moon and the stars and kept them in Your stomach (as amithAsanan, You became then, "nilavodu veyil nilavirusudarum ulahamumuyir-kalum unDavan"). After this miraculous feat, You

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" nilavodu veyil nilavirusudarum ulahamumuyir-kalum unDavan "). After this miraculous feat, You 8 sadagopan.org
" nilavodu veyil nilavirusudarum ulahamumuyir-kalum unDavan "). After this miraculous feat, You 8 sadagopan.org
shone as the YekAksharan (PraNava mUrthy/ aarkezhu vayiRRiniladakki ninRangOrezutthOru uruvAnAi ). In the spirit of
shone as the YekAksharan (PraNava mUrthy/ aarkezhu vayiRRiniladakki ninRangOrezutthOru uruvAnAi ). In the spirit of

shone as the YekAksharan (PraNava mUrthy/ aarkezhu vayiRRiniladakki ninRangOrezutthOru uruvAnAi). In the spirit of Yajur Vedam's salutation,

ॄ यज्ञानाम ूथमम ् परात ्ु ्

िव सीमतः सचोु वने आवः ।

स बाु उपमा अ िवाः

सत योिनमसत िववः ।।

उपमा अ िवाः सत योिनमसत िववः ।। ponnappan in chariot

ponnappan in chariot

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अ िवाः सत योिनमसत िववः ।। ponnappan in chariot 9 sadagopan.org
अ िवाः सत योिनमसत िववः ।। ponnappan in chariot 9 sadagopan.org
  brahma yajñānām prathamam purastāt vi sīmataḥ suruco vena āvaḥ sa budhnyā upamā asya
 

brahma yajñānām prathamam purastāt

vi sīmataḥ suruco vena āvaḥ

sa budhnyā upamā asya viṣṭhāḥ

sataśca yonimasataśca vivaḥ

(Meaning): O Veda NaarAyaNA! Thou created, protected and consumed all of

these sentients and the insentients. Thus Thou shineth as SarvOtthaman,

Parama Poojyan and shine as the indweller (antharyAmi Brahmam) and direct

them. You are recognized therefore as Sarvaj~nan and Param JyOthi.

7. FOREVER RESPLENDENT MANIVANNAN SHINING EVERYWHERE O ThiruviNNagarappA! Yajur Vedam recognizes You as the power behind the

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Agni through Your Svayam JyOthi, incandescent Suryan's power to warm, the

pervasive wind (as Vaayu) the energy principle behind the cooling rays of the

Moon, the aadhAram for the purity of Sukran the gigantic principle

understood as Brahman and the protecting doctrine supporting PrajApathi.

Thus Thou art forever resplendent based on the Yajur Veda Manthram:

तदवािायथ्सये ु ू र्

चमाः।

 

तदवे शबममु तृ ंत तदाप ूजापितः।।

tadevāgnistadvāyustathsūryastadu candramāḥ |

tadeva śukramamṛtaṁ tadbrahma tadāpassa prajāpatiḥ |

Thou art sarvakaala svarUpi. All divisions of Time spring from Thee, the

resplendent paripUrNan. No one hath comprehended Thee from above or

across or in the middle.

Yet another Yajur Veda Manthram says:

स नो बजिनताु र् स िवधाता

धामािन वदे भवनािनु िवा ।।

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ु र् स िवधाता । धामािन वदे भवनािनु िवा ।। 10
sa no bandhurjanitā sa vidhātā dhāmāni veda bh uvanāni viśvā (Meaning): He is our only
sa no bandhurjanitā sa vidhātā dhāmāni veda bh uvanāni viśvā (Meaning): He is our only

sa no bandhurjanitā sa vidhātā

dhāmāni veda bhuvanāni viśvā

(Meaning): He is our only relative; He is our protective Father; He is the great

One, who generated us; He is the One, who understands every one and every

thing (Sarva~Jnan).

Another Yajur Manthram points out that He is the One, who blessed us with

the different Vedams and revealed their esoteric meanings and became Veda

NaarAyaNan:

चो नामािसयजगिषुंु नामाि

सामािन नामािसं ।।

ruco nāmāṁsi yajuguṁṣi nāmāsmi

sāmāni nāmāṁsi

8. ALL PERVASIVE GOLDEN LORD (PONNAPPAN) The Lord of ThiruviNNagar, who is present every where as "palavahaiyum

Paranatha PerumAn" is witness to all happenings (Sarva Saakshi). Atharva

Vedam salutes His Sarva Saakshithvam as follows:

आ पँयित ूित पँयित परा पँयित पँयित ।

िदवमिरक्षमात भिमम सवम तत दिव पँयित ।।

र्

ā paśyati prati paśyati parā paśyati paśyati

divamantarikṣamāt bhūmim sarvam tat devi paśyati

(Meaning): He sees every thing in front; He sees everything behind Him; He

sees everything far and wide; He sees all that is in AkAsam, BhUmi and

anathariksham.

The AzhwArs recognize ThiruviNNagarappan as the essence of the four VedAs

(Veda NaarAyaNan) and plead with Him for the boon of nithya kaimkaryam in

His Parama Padham and to banish the two kinds of vinais (paapams and

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the boon of nithya kaimkaryam in His Parama Padham and to banish th e two kinds
the boon of nithya kaimkaryam in His Parama Padham and to banish th e two kinds
puNyams). The Atharva Veda Manthram containing these thoughts is: यज्ञम ॅमो यजमानॆचः
puNyams). The Atharva Veda Manthram containing these thoughts is: यज्ञम ॅमो यजमानॆचः

puNyams). The Atharva Veda Manthram containing these thoughts is:

यज्ञम ॅमो यजमानॆचः सामािन भषजा

यजगिम्षू ु होऽा ॅमू ेनो मन्चु हसःं ।।

yajñam bhrūmo yajamānamrucaḥ sāmāni bheṣajā

yajūgumṣi hotrā bhrūmaste no muncantvaṁhasaḥ

(Meaning): We recite with svaram, the Rg veda manthrams for eulogizing, Saama veda manthrams for singing about Your glories, Atharva veda manthrams for removing all kinds of afflictions, physical and mental, and Yajur

Atharva veda manthrams for removing all kinds of affl ictions, physical and mental, and Yajur ponnappan

ponnappan in seshavahanam

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for removing all kinds of affl ictions, physical and mental, and Yajur ponnappan in seshavahanam 12
for removing all kinds of affl ictions, physical and mental, and Yajur ponnappan in seshavahanam 12
veda manthrams for the performance of Y aagAs and pray to You to banish all
veda manthrams for the performance of Y aagAs and pray to You to banish all

veda manthrams for the performance of YaagAs and pray to You to banish all

of our accumulated karmAs.

Yet another Atharva veda manthram prays to the omnipotent (sarva sakthan)

Lord of AkAsanagaram to bless the supplicants with undiminishing wealth of

nithya kaimkarya soubhAgyam as the Creator, protector and dissolver of this

Universe and its chEthanams and achEthanams:

वषभमवािजनम वयम पौणमासम ् र् यजामह ् े ।

स नो ददािक्षताम रियमनपदतीम ।।

vṛṣabham vājinam vayam paurṇamāsam yajāmahe

sa no dadātvakṣitām rayimanupadasvatīm

9. SALUTATIONS TO MUTTHAPPAN At the end of the Atharva vedam, there is a manthram that begs the Lord to

make the supplicant's dhyAnam, upAsanai and Kaimkaryam fruitful by standing

on their side as a friend and guide them:

योगेयोगेतवरम वाजेवाजेहवामहे। ्

सखाय इतयू े।।

yoge yoge tavastaram vāje vāje havāmahe

sakhāya indrammūtaye

AzhwArs as supplicants placed all of their Bhakthi-laden paasurams at the

sacred feet of their Lord. In the rahsyArtham, mutthukkaL (pearls) refer to

AzhwAr's paasurams. Bhagavan of ThiruviNNagar accepts these pearls strung

together as pearl garlands and earned the name of Mutthappan. These

garlands are known as MukthAvaLis. They shine at His chest, neck and at His

ankles as nUpura AbharaNam. There, they stay shining and with their sacred

luster remove the Kali dhOshams of all chEthanams, who bow unto these lotus

feet of the Lord. Swami Desikan refers to the power of the mukthAvaLis in

banishing all the accumulated karmAs this way in one of the slokams of the

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power of the mukthAvaLis in banishing all the accumulated karmAs this way in one of the
power of the mukthAvaLis in banishing all the accumulated karmAs this way in one of the
  MukthA paddhathi of Sri Ranganatha divya PaadhukA sahasram: ूचरिकरणपराः ु ू
 

MukthA paddhathi of Sri Ranganatha divya PaadhukA sahasram:

ूचरिकरणपराः

पाकसिौतानाम

। ्

किल कषमशषमे क्षाळयिव माः।।

pracurakiraṇapūrāḥ pāduke saṁśritānām

kali kaluṣamaśeṣam kṣāḻayantiva muktāḥ

The Lord at ThiruviNNagar blesses us with His sevai as Mutthappan wearing

the mukthAvaLis of AzhwArs on His subha Tanu and grants MokshAnugraham

to those, who seek His sacred feet as their sole refuge.

10. THIRUVINNAGARAPPAN IS JAGADHAADHARAN The most sacred part of the four Vedams is Purusha Sooktham (Sundara

 

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Simham series: 73rd e-book). The key passage in Purusha Sooktham is

"Purusha yEvadhagum SARVAM". He is the One, who pervades every

chEthanam and AchEthanam both inside and outside. ThiruviNNagarAn has the

combination of Bruhathva-BrumhaNathva attributes. He is the grandest and

the largest in svarUpam (bruhathvam). Through His anantha kalyANa guNams,

He has BrumhaNathvam. He is filled with endless glories. He is the One, who

 

empowered BrahmA with the powers of creation. He is the supreme jyOthi

(ParamjyOthi), the light of lights. He is worshipped as ParadEvathai by all the

DevAs as their supreme Lord. He is the most sacred of sacred doctrines

(pavithrANAm pavithram) and the most auspicious among auspicious entities

(mangaLAnAM cha MangaLam). He is the One with the unmatchable glories of

sacred feet pointed to us by the Mantra rathnam, the Dhvaya Manthram. As

revealed to us by the Muktthakam of AchArya RaamAnujA

(anathikramaNeeyam hi charaNa grahaNam), when we hold firmly His sacred

feet, He will not shake us and run away from us because of His infinite DayA

for us. The limitless compassion that He has for us is summed up by the last

Saaman of Saama vedam:

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DayA for us. The limitless compassion that He has for us is summed up by the
ि न इो वौवाः ृ ि ना अिरनिमः े ि
ि न इो वौवाः ृ ि ना अिरनिमः े ि

ि न इो वौवाः

ि ना अिरनिमःि नो बहितदधात॥ृ र् ु

ि नो बहितदधात॥ृ र्

ि नः पषाू िववदाः।

१८७५

svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |

svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ||

om svasti no bṛhaspatirdadhātu || 1875

(Meaning): May the Master of vast knowledge, May mighty God bless us with

prosperity! May the nourisher of All, the author of All vedAs bless us with

prosperity! May he, the giver of All comforts like the horse and cattle bless us

with prosperity! May Veda NaarAyaNan, the Lord of All elements of nature

vouchsafe us prosperity! May the same Veda NaarAyaNan standing as

ThiruviNNagarAn, the Lord of All the elements of nature vouchsafe us

prosperity!

11. BHUMI NAATHAN IS THE BHUMAN OF UPANISHADS The ChAndhOgya Upanishad passage saluting the blissful svarUpa visEsham of

the Parabrahmam recognizes Him as the Infinite Bliss principle underlying His

creations. This revelatory passage of ChAndhOgya Upanishad is:

यो वैभमाू तत सखम ्ु ना ् ेु सखमि

भमूवै सखमु भमाु व िविजज्ञािसत

इित भमानमभगवो िविजज्ञास इित ॥

yo vai bhūmā tat sukham nālpe sukhamasti

bhūmaiva sukham bhumā tveva vijijñāsitavya

iti bhūmānam bhagavo vijijñāsa iti

The above passage from the Upanishad of the Upanishads states that "the

Brahman (Infinite) is bliss. There can not be any bliss in something other than

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states that "the Brahman (Infinite) is bliss. There can not be any bli ss in something
states that "the Brahman (Infinite) is bliss. There can not be any bli ss in something
bhUmAn that is in this Infinite Brahman. This Infinite Brahman should be the sole goal
bhUmAn that is in this Infinite Brahman. This Infinite Brahman should be the sole goal
bhUmAn that is in this Infinite Brahman. This Infinite Brahman should be the sole goal

bhUmAn

that is in this Infinite Brahman. This Infinite Brahman should be the sole goal of our serious learning. Rest of them are all bhinna vasthus and can not lead to bliss".

Rg Vedam salutes this Infinite Brahman standing as ArchA at ThiruviNNagar at His leelA vibhUthi and as Parama Padha Naathan at His divine abode this way:

सम बाा धम॑ित सम पत॑ऽरै ावाभमी॑ जनय॑न दव एकः॑

-- िव भवन

राजा --

sam bā`hubhyāṁ` dhama̍ti` sam pata̍trai`r dyāvā`bhūmī̍ ja`naya̍n de`va ekaḥ̍

viśvasya bhuvanasya rājā --

--

This sole and supreme Lord of Lords is our SaraNyan, Our father, Mother, Bhandhu at ThiruviNNagar and everything. He is anaadhi as explained by the Upanishad: "sa yEva saumya idam agrE aaseeth". By knowing Him, "yena asrutham srutham bhavathi". This is purushArtha vivEkam that leads us to "sUri tulya svAtanthryam".

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srutham bhavathi ". This is purushArtha vivEkam that leads us to " sUri tulya svAtanthryam ".
srutham bhavathi ". This is purushArtha vivEkam that leads us to " sUri tulya svAtanthryam ".
12. SUMMARY OF THE FRUITS OF THIRUVINNAGARAAN'S SEVAI The last slOkam of Swami Desikan's Parama
12. SUMMARY OF THE FRUITS OF THIRUVINNAGARAAN'S SEVAI The last slOkam of Swami Desikan's Parama

12. SUMMARY OF THE FRUITS OF THIRUVINNAGARAAN'S SEVAI The last slOkam of Swami Desikan's Parama Padha sOpAnam summarizes

beautifully the fruits of the enjoyment of ArchAi and the anubhavam of the

Sri Sookthis of AzhwArs and AchAryAs on ThiruviNNagarAn. This slOkam is:

बलाद आकिषिःर् बिभः अपराधःैिविहतया परावािन भव जलिध पिनपतताम ॥ ् ूिथा सा भगवदनकु कै वपषाु । ूतीची यमे परमपद ् सोपान पदवी

balād ākarṣidbhiḥ bahubhiḥ aparādhaiḥ vihitayā

parāvṛttyā nitya bhava jaladhi paṅke nipatatām

prathimnā sampannā bhagavadanukampaika vapuśā

pratīcī dṛśṭeyam paramapada sopāna padavī

(Meaning): For us, who are pulled powerfully by the many of our aparAdhams

and turn us away from BhagavAn and land us deep in the mud of samsAram, the

glory of His KrupA pulls us out of these miseries and aligns us to climb the

steps of the ladder of His Parama Padham. This has been asserted by the Veda

PramANams as the Truth.

May we offer our soulful prayers to Sri Bhumi Devi SamEtha

ThiruviNNagarappan with all humility on the occasion of this Sundara Simha

AbharaNa samarpaNa Kaimkaryam and seek the blessings of the SaraNya

Dampathis to lead us to Their Parama Padham! We, the contributors to the

Sundara Simham web site seek the paramAnugraham of the Mahaa DayaaLa

Murthy, Prakrutham Srimath Azhagiya Singar during the occasion of His

SathAbhishEka MahOthsavam.

Sri Bhumi Devi sametha ThiruviNNagarappan

ThiruvadigaLE SaraNam

Daasan Oppiliappan Koil VaradAchAri SadagOpan

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Devi sametha ThiruviNNagarappan ThiruvadigaLE SaraNam Daasan Oppiliappan Koil VaradAchAri SadagOpan 17 sadagopan.org
Devi sametha ThiruviNNagarappan ThiruvadigaLE SaraNam Daasan Oppiliappan Koil VaradAchAri SadagOpan 17 sadagopan.org
M AHIMAI OF B H U MI D EVI & B H U VAR A
M AHIMAI OF B H U MI D EVI & B H U VAR A

MAHIMAI OF BHUMI DEVI & BHUVARAHAN OF OPPILIAPPAN SANNIDHI

D EVI & B H U VAR A HAN OF O PPILIAPPAN S ANNIDHI Sri Varaham

Sri Varaham and Bhumi Devi

This section offers tribute to the Mahimai of BhUmi Devi and Her Consort. Swami Desikan paid extraordinary tribute to BhUmi Devi of Oppiliappan Koil (http://www.sundarasimham.org/ebooks/ebook2.htm); adiyEn will link it to the BhUsUktham of Taittireeya Samhithai and Sage VyasA's Srimadh Bhaagavatham passages. May the most merciful Mother bless us all in this effort of celebrating Her Mahimai.

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passages. May the most merc iful Mother bless us all in this effort of celebrating Her
passages. May the most merc iful Mother bless us all in this effort of celebrating Her
B H U S U KTHAM ' S MAJESTIC TRIBUTE The first manthram of BhUsUktham
B H U S U KTHAM ' S MAJESTIC TRIBUTE The first manthram of BhUsUktham

BHUSUKTHAM'S MAJESTIC TRIBUTE

The first manthram of BhUsUktham starts majestically and addresses Her with great awe and wonder this way:

भिमू ॑भाौवूर् िरणाऽर्॑

उपे॑ तेदिदते ेऽिम॑ाद - माायाद॑ध॥े

bhūmi̍rbhū`mnādyaurva̍ri`ṇā'nta̍ri̍kṣaṁ mahi`tvā |

u`pasthe̍ te devyadite` 'gnima̍nnā`da-ma`nnādyā`yāda̍dhe||

Oh Bhumi PirAtti! Thou art vast in area and shine forth in a manner appreciated by all! Thou art supreme in Your kalyANa guNAs. Oh Bhumi Devi, who can not be cut asunder by anyone! I invoke the Agni devan in Your midst who can partake the offered Havis so that we can enjoy good harvests and nourishing food.

॑िर॑क्षंमिहा।

nourishing food. ॑िर॑क्षं मिहा। bhUmidEvi The link of Bhumi Devi and Havis in the Yaagam

bhUmidEvi

The link of Bhumi Devi and Havis in the Yaagam immediately reminds us of Her dear Consort, Yajna NaarAyaNan /Yaj~na VarAhan saluted by the Sri VishNu Sahasra Naamaa Passage:

भभवःू र्ु ारः सिवता ूिपतामहः ।

यज्ञो यज्ञपितयार् यज्ञाो यज्ञ वाहनः

यज्ञभज्ञकृ ृज्ञी यज्ञभग्यज्ञसाधनः

यज्ञाकतृ यज्ञ गः अम अादयव च ॥

bhūrbhuvaḥ svastarustāraḥ savitā prapitāmahaḥ

yajño yajñapatiryajvā yajñāṅgo yajña vāhanaḥ

yajñabhṛdyajñakṛdyajñī yajñabhugyajñasādhanaḥ

yajñāntakṛt yajña guhyaḥ annam annādayeva ca

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y ajñabhugyajñasādhanaḥ yajñāntakṛt yajña guhyaḥ annam annādayeva ca 19 sadagopan.org
y ajñabhugyajñasādhanaḥ yajñāntakṛt yajña guhyaḥ annam annādayeva ca 19 sadagopan.org
  It is instructive to see the link betwee n annam (food as well as
 

It is instructive to see the link between annam (food as well as the object of enjoyment), Agni, Yaj~nam and Yaj~na NaarAyaNa mUrthy, the consort of BhUmi Devi in both the first manthram of BhU sUktham and the above passage of Sri VishNu Sahasra nAmam. That YajvA (the One who performs the Yaj~nam) and Yaj~na Vaahanan (One who helps others to complete their Yaj~nams) is the Sarva sEshi of all Yaj~nams. He is Yaj~nee for whose sake the sacrifices have been created. He accepts and enjoys the Havis offered at those Yaj~nams as Yajn~a bhukh. He as the consort of BhUmi Devi is the annam or the object of enjoyment and is the enjoyer of those, who enjoy Him as the AnnadAh.

The secret behind the Yaj~nam (Yaj~na guhyam) is the Lord Himself as stated by the passage:

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"All the VedAs and all that has to be learnt, all the SaasthrAs and all yaj~nAs and and all worship --ALL are Sri KrishNA! O Kings! Those, who know KrishNA correctly in this way, may be considered to have completed successfully all yaj~nAs."

The relation between our Mother BhUmi Devi and Her consort and our Father

is celebrated in the context of the yaj~nam in the second manthram of BhU SUktham:

 

आऽयौः पिरबमीृ िपतरं च ूयवः॥ु

दसनातरं पनः।ु

ā'yaṅgauḥ pṛśni̍rakramī` dasa̍nanmātaraṁ punaḥ̍ |

pitaraṁ̍ ca prayantsuva̍ḥ||

Sri Vishnu Sahasra Naamam passage below salutes the link between Bhu:

Bhuva: and Suva: this way:

BhUr Bhuva: svas tharu: tAra: SavithA prapithAmaha:

This great grandfather (prapithAmahar), this great producer/creator of every thing (savithA / Surya NarAyaNan), who helps people cross the turbulent

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), this great producer/creator of every thing ( savithA / Surya NarAyaNan), who helps people cross
ocean of SamsArA is compared to a Brahma Taru (Eternal Tree of Brahman), the tree
ocean of SamsArA is compared to a Brahma Taru (Eternal Tree of Brahman), the tree

ocean of SamsArA is compared to a Brahma Taru (Eternal Tree of Brahman), the tree for the beings of all the three worlds: earth (BhU:), Sky (bhuva:) and heaven (sva:). This effulgent divine tree spreading from Earth to Heaven is both the Mother, who nourishes us with life-giving food (BhU Devi) and the benevolent Father (Yaj~na NaarAyaNan), who blesses the Earth with rain to make it ready to produce the nourishing food. ANDAL, who is none other than BhUmi Devi has referred to this tatthuvam in the third ThiruppAvai Paasuram this way (Sundara Simham releases on Thiruppavai #62 and Godha Sthuthi:

#3): "--theenginiri nAdellAm thingaL mummAri peythu -- neengAtha selvam nirainthElOrempAvAi"

The BhUsUktham concludes with a beautiful NaamArchanai of BhUmi Devi's anantha KalyANa GuNAs, which Swami Desikan echoes in his BhU sthuthi. Some of the names used by the Vedam as salutation to BhU Devi are:

मिदनीे दवीे वसराु -- वसधाु दवीे वासवी

-- दवीे िहरण्यगिभणीर् दवीे ूसवरी

-- समिवतीसािवऽी हनो दिवे मगी -- इपी ािपनी

वायमतीु जलशयनी िौया िवपमह दवमाधव

माधविूयांली िूयसख दवनमातु वभाम ्

धनधरायु र् ैिवहे सविसयर् ै धीमिह

तो धरा ूचोदयात ्

medinī devī vasundharā -- vasudhā devī vāsavī

-- devī hiraṇyagarbhiṇī devī prasūvarī

--- samudravatī sāvitrī hano devi mahyagī --indrapatnī vyāpinī

vāyumatī jalaśayanī śriyandhā viṣṇupatnīṁ mahīṁ devīṁ mādhavīṁ

mādhavapriyāṁ lakṣmī priyasakhīṁ devīṁ namāmyacyuta vallabhām

om dhanurdharāyai vidmahe sarvasiddhayaiśca dhīmahi

tanno dharā pracodayāt

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vallabhām om dhanurdharāyai vidmahe sarvasiddhayaiśca dhīmahi tanno dharā pracodayāt 21 sadagopan.org
vallabhām om dhanurdharāyai vidmahe sarvasiddhayaiśca dhīmahi tanno dharā pracodayāt 21 sadagopan.org
The above passage of BhUsUktham has to be compared to the sixth slOkam of Sri
The above passage of BhUsUktham has to be compared to the sixth slOkam of Sri

The above passage of BhUsUktham has to be compared to the sixth slOkam of Sri BhU sthuthi of Swami Desikan to appreciate his anubhavam of the Mahimai of BhU Devi. In the fifth slOkam, he explained to us as how Her grace nourishes all the worlds (Visvam Tvadh aasrithathayA paripOshavanthee). This again is a reference to the nourishing power of BhU devi celebrated in the Veda manthram. That the Lord Himself rejuvenates and enhances His well being thru His association with BhU devi is the conclusion of Swami Desikan (Maadhavee! Tvadh SangamAdh Bhavathi labdha pOsha:).

( Maadhavee! Tvadh SangamAdh Bhavathi labdha pOsha: ). vasundhara on kamalavahanam Such is the greatness of

vasundhara on kamalavahanam

Such is the greatness of BhUmi Devi!

Subhamasthu.

Sri BhU Vallabhasya charaNou SaraNam prapathyE

Oppiliappan Koil VaradAchAri SadagOpan

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Subhamasthu. Sri BhU Vallabhasya charaNou SaraNam prapathyE Oppiliappan Koil VaradAchAri SadagOpan 22 sadagopan.org
Subhamasthu. Sri BhU Vallabhasya charaNou SaraNam prapathyE Oppiliappan Koil VaradAchAri SadagOpan 22 sadagopan.org
A AK A SA N AGAREESA P RAPATTHI AakAsa Nagaram There are eleven moving Prapatthi
A AK A SA N AGAREESA P RAPATTHI AakAsa Nagaram There are eleven moving Prapatthi

AAKASA NAGAREESA PRAPATTHI

A AK A SA N AGAREESA P RAPATTHI AakAsa Nagaram There are eleven moving Prapatthi slOkams

AakAsa Nagaram

There are eleven moving Prapatthi slOkams that are recited before Oppiliappan by His BhakthAs. adiyEn will take this opportunity to summarize their meanings.

SLOKAM 1:

सकं क लितकांअवध क्षमायाः

आकाश पयािधपथःु र् मिहषीम दयािामर् ॥

िवमातरमिकन्चन कामधनमे ु । ्

िवराम अशरणः ् शरणम ूप ् े ॥

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। ् िवराम अशरणः ् शरणम ूप ् े ॥ े ् ् 23 sadagopan.org
। ् िवराम अशरणः ् शरणम ूप ् े ॥ े ् ् 23 sadagopan.org
  saṁkalpa kalpa latikāṁ avadhīṁ kṣamāyāḥ ākāśa puryādhipatheḥ mahiṣīm dayārdrām
 

saṁkalpa kalpa latikāṁ avadhīṁ kṣamāyāḥ

ākāśa puryādhipatheḥ mahiṣīm dayārdrām

viśvasyamātaramakincana kāmadhenum

viśvambharām aśaraṇaḥ śaraṇam prapadye

(MEANING): AdiyEn without any other source of support offer my prapatthi to the Pattamahishi of ThiruviNNagarappan, Sri Bhumi Devi. She is the kalpaka creeper, who blesses the adiyArs with all the boons that they seek. She is the boundary of forbearance. She is the Mother of the Universe. She is the divine KaamadhEnu, who enriches all of Her adiyaars with immeasurable wealth. AdiyEn without any other means of protection surrenders unto Her lotus feet.

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SLOKAM 2:

ौीमन मकजृ महिष र् तौिवभोगौ

भािभनित

महिॆिदम भावौ

आवी  सकट ूकटोमभावौ

 
 

भवभ

चरणौ शरणम ूप े ॥

śrīman mṛikanḍuja maharṣi tauvibhogau

bhūmyābhinandhita mahamridima svabhāvau

āvīṣṭa duṣṭa sakaṭa prakaṭograbhāvau

bhūvallabhasya caraṇau śaraṇam prapadye

(MEANING): adiyEn surrenders unto the sacred feet of ThiruviNNagarappan, who took the beautiful form befitting that of the bridegroom of Bhumi dEvi in response to the austere penance of MaarkandEya Maharishi. adiyEn offers my prapatthi to The Lord who once showed His ferocious anger at SakatAsuran and kicked him out of existence.

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offers my prapatthi to The Lord who once showed His ferocious anger at SakatAsuran and kicked
Dhivyadampathis on Ramanavami S L O KAM 3: सापो यमळाजन र्ु लीलौ ।
Dhivyadampathis on Ramanavami S L O KAM 3: सापो यमळाजन र्ु लीलौ ।
Dhivyadampathis on Ramanavami S L O KAM 3: सापो यमळाजन र्ु लीलौ ।

Dhivyadampathis on Ramanavami

SLOKAM 3:

सापो यमळाजनर्ु लीलौ ।

पाषाण िनिमतर् तपोधन धमधारौर् ॥

िदािरक्ष नगरी कतृ सिधानौ

भवभ

sāpośṛṣṭa yamaḻārjuna dṛṣṭalīlau

चरणौ शरणम ूप े ॥

pāṣāṇa nirmita tapodhana dharmadhārau

divyāntarikṣa nagarī kṛta sannidhānau

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those holy feet of ThiruviNNagarappan, which reside permanently at AakAsa Nagaram. They are the ones that showed their power in a playful manner to the two GandharvAs, who had been cursed to exist as a pair of marutha trees; those holy feet are the very same ones, which released Ahalyai, who was trapped inside the stone due to another curse.

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are the very same ones, which released Ahalyai, who was trapped inside the stone due to
are the very same ones, which released Ahalyai, who was trapped inside the stone due to
  S L O KAM 4: ाे सताम ौितष ्ु ु यौ तमस पारे।
 

SLOKAM 4:

ाेसताम ौितष ्ु ु यौ तमस पारे।

अहोराऽ परिणका

रमणीय तीरे॥

दाे भवोभिवु ु सििहतौ सदा तौ ।

भवभ

चरणौ शरणम ूप े ॥

svānte satām śrutiṣu yau tamasaśca pāre

ahorātra puṣkaraṇikā ramaṇīya tīre

devyā bhuvoṅgabhuvi sannihitau sadā tau

bhūvallabhasya caraṇau śaraṇam prapadye

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adiyEn seeks the shelter at those sacred feet of AkAsa nagareesan, who reside permanently in the minds of His adiyArs, in VedAnthams, at Sri VaikunTam, on the banks of ahOrAthra pushkariNi and on the lap of BhUmi dEvi.

SLOKAM 5:

 

दार् कािळय पणा कृत िद नौृ ।

वदःे कम जलरिभिशै

पवू ॥

गा स पिरभतू भवतौु तौ ।

भवभ

चरणौ शरणम ूप े ॥

durdānta kāḻiya paṇā kṛta divya nṛttau

vedaḥ kamanḍalu jalairabhiśikta pūrvau

gaṅgāṅga saṅga paribhūta bhavastutau tau

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those sacred feet which danced once beautifully on

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caraṇa u śaraṇam prapadye adiyEn seeks shelter at those sacred f eet which danced once beautifully
the hoods of the wicked serpent, KaaL iya. They are the Ones which were bathed
the hoods of the wicked serpent, KaaL iya. They are the Ones which were bathed

the hoods of the wicked serpent, KaaLiya. They are the Ones which were bathed by the waters from the kamandalu of Brahma dEva. They are the Ones, which are eulogized by MahEsvaran, who became purified by the contact of the GangA waters that were associated with the Lord's holy feet.

SLOKAM 6:

िवबमबम वशीबतस लोकौ

लोकररिपसदा किलत ूणामौ

नामावशिषतवदा बिल ूभावौ

भवभ

चरणौ शरणम ूप े ॥

traivikrama krama vaśīkruta sapta lokau

lokeśvarairapi sadā kalita praṇāmau

nāmāvaśeṣita vadānya bali prabhāvau

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those sacred feet, which claimed back all the seven worlds as its own and are worshipped always by BrahmA and the sakala dEvAs. They are the very same Ones that destroyed the ego of Bhali chakravarthi, the great gift-giver.

SLOKAM 7:

स पाण्डवा-कतृ ेकतृ त कौृ ।

बावनार

सवपकार करणाय कतावतारौ

भवभ

िवहार रस ूशौ

चरणौ शरणम ूप े ॥

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िवहार रस ूशौ ॥ । चरणौ शरणम ूप े ॥ ् 27 sadagopan.org
िवहार रस ूशौ ॥ । चरणौ शरणम ूप े ॥ ् 27 sadagopan.org
  sadbhakta pāṇḍavā-kṛte kṛta dūta kṛtyau bṛndāvanāntara vihāra rasa praśaktau
 

sadbhakta pāṇḍavā-kṛte kṛta dūta kṛtyau

bṛndāvanāntara vihāra rasa praśaktau

sarvopakāra karaṇāya kṛtāvatārau

 

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those holy feet of ThiruviNNagarappan, which walked to the court of kauravAs as the ambassador for His truly devoted PaaNdavAs. They are the Ones engaged in enjoying the roamings on the interior of BrindhAvanam. They are the very same ones that incarnated as ArchA mUrthy at ThiruviNNagar to help us all.

interior of BrindhAvanam. They are the very same ones that incarnated as ArchA mUrthy at ThiruviNNagar

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SLOKAM 8:

Ambassador of Pandavas

 
 

ौीमत शठािर ् किलविरै महत सरोिभः ् ।

नाथागमा गमु ु गमु ै ॥

सािन्चताितशियत िरय मळौ तौ ।

 

भवभ

चरणौ शरणम ूप े ॥

śrīmat śaṭhāri kalivairi mahat sarobhiḥ

nāthāgamānta gurumukhya guruttamaiśca

samvāncitātiśayita riya maṅgaḻau tau

bhūvallabhasya caraṇau śaraṇam prapadye

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ya guruttamaiśca samvāncitātiśayita riya maṅgaḻau tau bhūvallabhasya caraṇa u śaraṇam prapadye 28
adiyEn seeks the shelter at those sacred feet of the Lord of ThiruviNNagar, which have
adiyEn seeks the shelter at those sacred feet of the Lord of ThiruviNNagar, which have

adiyEn seeks the shelter at those sacred feet of the Lord of ThiruviNNagar, which have received the superior mangaLAsAsanams of NammAzhwAr, Thirumangai, Poygai and PEy AzhwArs as well as by Naatha Muni and NigamAntha MahA dEsikan.

SLOKAM 9:

भ ूप जन रक्षण ब दीक्षौ ।

नानािवधागिधत सधन ेसमथ ॥

अ ूश तलसीु कसमु ुरनै ःै।

भवभ

bhakta prapanna jana rakṣaṇa baddha dīkṣau

चरणौ शरणम ूप े ॥

nānāvidhāgadhita saṅgadhane samarthau

arcyau praśasta tulasī kusumairananyaiḥ

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks the shelter at those sacred feet of ThiruviNNagarAn, who has vowed to protect His BhakthAs and prapannAs. Those holy feet are worshipped with affection by the paramaikAnthis with fragrant flowers and TuLasi leaves. Those very same sacred feet have the power to unite many principles and objects that have diametrically opposite properties.

SLOKAM 10:

सनािद सरबु ृ सममाणर् --

मारमा िवगलन मकर साौ

सार सिचतू ी सशीलु भावौ

भवभ

चरणौ शरणम ूप े ॥

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भावौ । भवभ ू चरणौ शरणम ूप े ॥ ् 29 sadagopan.org
भावौ । भवभ ू चरणौ शरणम ूप े ॥ ् 29 sadagopan.org
  saṅkrandanādi surabṛ nda samarpyamāṇa-- mandāramālya vigalan makaranda sāndrau sārathya sūcita
 

saṅkrandanādi surabṛnda samarpyamāṇa--

mandāramālya vigalan makaranda sāndrau

sārathya sūcita sthīḍhya suśīla bhāvau

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks the shelter at those sacred feet, which are eulogized by the noble people for revealing their sauseelya guNam through the act of serving as the charioteer for ArjunA. Those are the very same ones that are covered with the honey flowing from the flowers of the KalpakA garlands placed on them by IndrA and his retinue.

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SLOKAM 11:

िवाितशािय सषमाुु सकमारुु भावौ

वळ जाशु रथा मखाु ौ

िदालीु नख मयखू िविल पीतौ ।

भवभ

चरणौ शरणम ूप े ॥

 

viśvātiśāyi suṣumā sukumāra bhāvau

vajra dhvajāṅkuśa rathāṅga mukhāṅga dṛṣyau

divyāṅgulī nakha mayūkha vilipta pītau

bhūvallabhasya caraṇau śaraṇam prapadye

adiyEN seeks the shelter at those holy feet of the Lord of ThiruviNNagar, which have unsurpassed beauty and softness. The lustre of the rays emanating from the shining nails of those feet cover the lotus peetam on which He stands. The souls of those sacred feet have the insignia of Vajram, Flag, Ankusam and Disc to denote them as those of the Emperor of all of the Universes.

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have the insignia of Vajram, Flag, Ankusam and Disc to denote them as those of the
S L O KAM 12: सत दािर भावात असख े ् ् ु सकतःुृ
S L O KAM 12: सत दािर भावात असख े ् ् ु सकतःुृ

SLOKAM 12:

सत दािर भावात असख े

सकतःुृ पन माम भावात ।

पण्यापण्यािदु ु भावात कपटजतयाु सवलोकािद र् भावात ॥ ्

िदािदावात सरिदितजगण

- िग्धशऽ

कीार्।

छायाायािद भावात अगिधतगधनम ूाह क ृम शठािरः

sampat dāridrya bhāvāt asukha suktepattana grāma bhāvāt

puṇyāpuṇyādi bhāvāt kapaṭarujutayā sarvalokādi bhāvāt

divyādivyāṅgavatvāt suraditijagaṇa-snigdhaśatrutva kīrtyā

chāyācchāyādi bhāvāt agadhitagadhanam prāha kṛśṇam śaṭhāriḥ

bhāvāt agadhita gadhanam prāha kṛśṇam śaṭhāriḥ Lord of Thiruvinnagar This slOkam is that of Sri NigamA

Lord of Thiruvinnagar

This slOkam is that of Sri NigamAntha MahA desikan in Taathparya RathnAvaLi summarizing the Paasurams of NammAzhwAr, who performed Prapatthi at the sacred feet of OppilA appan of ThiruviNNagar.

In the very first paasuram of NammAzhwAr (nalkuravum Selvum --), we experience his sense of wonderment on contemplation of the lotus feet of the

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nalkuravum Selvum - -), we experience his sense of wonderment on contemplation of the lotus feet
nalkuravum Selvum - -), we experience his sense of wonderment on contemplation of the lotus feet
Lord of ThiruviNNagar. He speaks loud with awe: "Look at the marvellous splendor of my
Lord of ThiruviNNagar. He speaks loud with awe: "Look at the marvellous splendor of my

Lord of ThiruviNNagar. He speaks loud with awe: "Look at the marvellous splendor of my Lord! He pervades and is present as antharyAmi Brahmam in all and controls them all -- yes, even all mutually non-co-existables, such as penury and prosperity, hell and heaven, enimity and kinship, poison and nectar, and He is my Master too! -- He is the One principle behind the pleasure and pain we experience in this world, confusions and clarifications, punishment and pleasing grace, torturing heat and cool shelter -- He is the sum and substance of all in this world --city and hamlet, knowledge and ignorance, light and darkness, puNya and paapA, union and separation, remembrance and forgetfulness, existence and nonexistence" and all like these opposing dvandhvams. He is the dvandhvAtheethan.

The summary of the paasurams of ChatAri sUri on Oppiliappan by Swami Desikan thus serves as the fitting finale to our prapatthi to ThruviNNagarAn. NammAzhwAr declared in his ninth paasuram that the Lord, who has no equal, gave me the shelter of His feet (TannoppArillappan tandanan Tann thAL nizhalE).

In this same paasuram, AzhwAr states that my Lord (Yennappan), who has taken up His residence at ThiruviNNagar (ThiruviNNagarappan) is my Father, foster mother, as well as my own biological Mother and is covetable as Gold (Ponnappan), effulgent like a gem (MaNiappan) and cool like a pearl (Mutthappan). The Lord, who has no equal, gave me the shelter of His feet, cool, soothening to the sweltering heat and even more to the tormenting samsAric life here.

Such is the glory of the Prapatthi to Sri Oppiliappan, which was performed by NammAzhwAr and he reminded Thiruppathi Srinivasan that he had performed SaraNagathi at His feet already at Oppiliappan Koil.

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Thiruppath i Srinivasan that he had performed SaraNagathi at His feet already at Oppiliappan Koil. 32
Thiruppath i Srinivasan that he had performed SaraNagathi at His feet already at Oppiliappan Koil. 32
S R I O PPILIAPPAN M ANGALAM Sri BhUmi dEvi SamEtha Srin ivAsa ParabrahmaNE Nama:
S R I O PPILIAPPAN M ANGALAM Sri BhUmi dEvi SamEtha Srin ivAsa ParabrahmaNE Nama:

SRI OPPILIAPPAN MANGALAM

Sri BhUmi dEvi SamEtha SrinivAsa ParabrahmaNE Nama:

Sri AlarmEl MangA SamEtha SrinivAsa ParabrahmaNE Nama:

I will cover six of the twelve MangaLa SlOkams on Sri Oppiliappan. The tradition is to have a triad of SuprabhAtham, Prapatthi and MangaLa slOkams on ArchA murthys. Both ThiruviNNagarAn of AakAsa Nagara kshEthram and Saptha Gireesan of Thiruppathi have such a complete set of slOkams. Yesterday, I covered the AakAsa Nagareesa prapatthi. In this and the next posting, I will include the two sets of MangaLa slOkams on Sri Oppiliappan and Sri Thiruppathi VenkatEsan respectively and seek their blessings to complete this kaimkaryam. The translations for Thiruppatthi SrinivAsan MangaLa slOkams are excerpted from the official translations by the Sri VenkatEswarA temple, Pittsburgh. I thank the authorities there in advance.

FIRST SLOKAMS:(GRUHASTHA STATUS OF THE LORD)

ौीमद ्ोमपरीशायु भदाूे महमिदनु े े।

पऽपौऽािद पणायू र् ॄारै ुमळम ॥ ्

śrīmad vyomapurīśāya bhūdevyā gruhamedine

putra pautrādi pūrṇāya brahmādyairastu maṅgaḻam

Mangalam to ThiruviNNagarAn, who practices gruhasthAsramam with BhUmi dEvi and who has the blessed progeny of BrahmA and RudrA as son, grandson from that aasramam.

िौयः कााय काण िनधयिनधयिथनामे र् । ्

ौीवटिनवासाय

ौीिनवासाय मळम ॥

śriyaḥ kāntāya kalyāṇa nidhaye nidhayerthinām

śrī veṅkaṭa nivāsāya śrīnivāsāya maṅgaḻam

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kalyāṇa ni dhaye nidhayerthinām śrī veṅkaṭa nivāsāya ś rīnivāsāya maṅgaḻam 33 sadagopan.org
kalyāṇa ni dhaye nidhayerthinām śrī veṅkaṭa nivāsāya ś rīnivāsāya maṅgaḻam 33 sadagopan.org
  "May Auspiciousness be to SrinivAsA, Wh o is the Lord of LakshmI (who is)
 

"May Auspiciousness be to SrinivAsA, Who is the Lord of LakshmI (who is) an abode of auspiciousness (who is) a treasure-trove of supplicants and (who) dwells on the VenkatAchalA!"

SLOKAMS 2 (AUSPICIOUS EYES OF THE LORD)

माकण्डयािषर् े र्मााय खिण्डतामर शऽवे।

परीकदलाक्षाय

महीनाथाय मळम ॥ ्

mārkaṇḍeyārṣi mānyāya khaṇḍitāmara śatrave

punḍarīkadalākṣāya mahīnāthāya maṅgaḻam

Mangalams to the lotus-eyed Lord of BhUmi Devi, who is eulogized by Sage MaarkandEYA and who is the destroyer of AsurAs.

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ली िवॅमालोक सॅिवॅमु ू चक्षषुे।

चक्षषुेसवलोकानामर् ्

वटशाये े मळम ॥ ्

lakṣmī vibhramāloka subhrūvibhrama cakṣuṣe

cakṣuṣe sarvalokānām veṅkaṭeśāya maṅgaḻam

 

"May Auspiciousness be to Sri VenkatEsA, whose eyes, charming with beautiful eye-brows, gaze at LakshmI with flurry and who is the eye of all the Worlds."

SLOKAMS 3: (SALUTATIONS TO THE HOLY FEET OF THE LORD)

शटविरै किलिससरो वताळे सिरिभःु ।

िनतु पदााय धरणीशाय मळम ॥ ्

śaṭavairi kalidhvamsi saro vetāḻa suribhiḥ

nityastuta padābjāya dharaṇīśāya maṅgaḻam

ManagaLams to the Lord of BhUmi Devi, whose sacred feet are forever saluted by NammAzhwAr, Thirumangai, Poygai and pEy AzhwArs.

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to the Lord of BhUmi Devi, whose sacred feet are forever saluted by NammAzhwAr, Thirumangai, Poygai
ौी वटािी े ाम मळाभरणाय े। मळानाम
ौी वटािी े ाम मळाभरणाय े। मळानाम

ौी वटािीे ाम मळाभरणाये।

मळानाम िनवासाय ् ौीिनवासाय मळम ॥ ्

śri veṅkaṭādhri śṛṅgāgra maṅgaḻābharaṇāṅgraye

maṅgaḻānām nivāsāya śrīnivāsāya maṅgaḻam

"May auspiciousness be to Sri SrinivAsA, whose feet are an auspicious

ornament

auspiciousness".

abode of

to

the

crest

of

VenkatAchalA

and

who

is

an

ornament auspiciousness". abode of to the crest of Venkat AchalA and who is an His feet

His feet are ornament to Venkatachala

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of to the crest of Venkat AchalA and who is an His feet are ornament to
of to the crest of Venkat AchalA and who is an His feet are ornament to
S L O KAMS 4: वदादिशके े मख ु ःै आचायरािचताय  र् े।
S L O KAMS 4: वदादिशके े मख ु ःै आचायरािचताय  र् े।

SLOKAMS 4:

वदादिशके े मखु ःैआचायरािचताय र् े। आकाशनगरीशाय वसदशायुे मळम ॥ ्

vedāntadeśika mukhaiḥ ācāryairārcitāṅgraye

ākāśanagarīśāya vasudeśāya maṅgaḻam

Mangalams to the Lord of VasudhA, whose sacred feet have been worshipped by Sri VedAntha DesikA and other AchAryAs.

the Lord of VasudhA, wh ose sacred feet have been worshipped by Sri VedAntha DesikA and

Lord of Vasudha

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wh ose sacred feet have been worshipped by Sri VedAntha DesikA and other AchAryAs. Lord of
wh ose sacred feet have been worshipped by Sri VedAntha DesikA and other AchAryAs. Lord of
सवावय र् सौय र्सदा सव र् चतसाम े । ् सदा
सवावय र् सौय र्सदा सव र् चतसाम े । ् सदा

सवावयर् सौयर्सदा सवर्चतसामे । ्

सदा सोहनाया ुवटशाये े मळम ॥ ्

sarvāvaya saundarya sampadā sarva cetasām

sadā sammohanāyāstu veṅkaṭeśāya maṅgaḻam

"May auspiciousness be to Sri VenkatEsA, whose wealth of bodily charm causes stupor to all living beings".

SLOKAMS 5:

हमे माु मिण ोमपरीशामितथा

इित पन्चावताराय िनँथलशायू े मळम ॥ ्

hema muktā maṇi vyomapurīśā matpatistathā

iti pancāvatārāya niśthūleśāya maṅgaḻam

MangaLams to the matchless Lord, who has revealed Himself to NammAzhwAr in the five forms of Ponnappan, maNiyappan, Mutthappan, Yennappan and ThiruviNNagarappan.

िनाय िनरवाय सान िचदान े।

र् ौीमटसाये े मळम ॥ ्

nityāya niravadyāya satyānanda cidātmane

sarvāntarātmane śrīmadveṅkaṭesāya maṅgaḻam

"May auspiciousness be to Sri VenkatEsA, who is eternal, blemishless, of the form of Sath (Existence), Chidh (Consciousness) and AnandhA (bliss) and is the inner soul of All."

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form of Sath (Existence), Chidh (Consciousness) and An andhA (bliss) and is the inner soul of
form of Sath (Existence), Chidh (Consciousness) and An andhA (bliss) and is the inner soul of
  S L O KAM 6: घटियऽ ेघटानामर् समाहऽ च सदाम । ्
 

SLOKAM 6:

घटियऽेघटानामर् समाहऽ च सदाम ।

िविनहेच िवपदाम महीभऽ ् ु मळम ॥ ्

ghaṭayitre durghaṭānām samāhartre ca sampadām

vinihantre ca vipadām mahībhartrestu maṅgaḻam

Mangalams to BhUminAthan, who unites the difficult-to-reconcile concepts, who blesses one with immeasurable wealth and protects us from dangers.

स -िर् ् ेसवशयर् ेसवर्शिषणे े।

 

सलभायु सशीलायु वटशाये े मळम ॥ ्

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svastas-sarvavidhe sarvaśaktaye sarva śeṣiṇe

sulabhāya suśīlāya veṅkaṭeśāya maṅgaḻam

"May auspiciousness be to Sri VenkatEsA, who is self-omniscient, Omnipotent, principal of all, easily attainable and of good nature (character)."

 

SEVENTH MANGALA SLOKAMS ON SRI OPPILIAPPAN &SRI VENKATACHALAPATHY OF SAPTHA GIRI:

लावण्य िनधयेअपा लवणाय महीकतृ े।

 

काण्यनावतीणाये र् शरण्याया ुमळम ॥ ्

lāvaṇya nidhaye apāsta lavaṇāya mahīkṛte

kāruṇyenāvatīrṇāya śaraṇyāyāstu maṅgaḻam

MangaLams to the SaraNyan, Lord of ThiruviNNAgar, who is the embodiment of beauty, who incarnated out of DayA for His bhakthAs and rejected the taste of salt in His food for the sole purpose of qualifying to marry the most beautiful BhUmi Devi, the daughter of Sage MarkandEyA.

Comments: The ThiruviNNagar sthala purANam-Covered at length by Sri Sampath Rengarajan earlier- states that the Lord appearing as an old man

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sthala purANam-Covered at length by Sri Sampath Rengarajan earlier- states th at the Lord appearing as
vying for the hand of the young BhUm i Devi assured Sage MarkandEyA, the worried
vying for the hand of the young BhUm i Devi assured Sage MarkandEyA, the worried

vying for the hand of the young BhUmi Devi assured Sage MarkandEyA, the worried father, that He will rather give up salt totally in His food instead of worrying whether the bride can prepare food with the right amount of salt/ seasoning. Sage MarkaNdEyA was trying to discourage the old man seeking his daughter's hand in marriage with the statement that his daughter, Bhumi Devi was so young that She does not even know how to prepare food and even add

that his daughter, Bhumi Devi was so young that She does not even kn ow how

Golden thEr

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Bhumi Devi was so young that She does not even kn ow how to prepare food
Bhumi Devi was so young that She does not even kn ow how to prepare food
  the right amount of salt in the food to properly season it. The clever
 

the right amount of salt in the food to properly season it. The clever old man, our Lord, disarmed Sage MarkandEyA with His deft concession that he would rather give up salt than the hand of Bhumi Devi. Once Sage MarkandEyA recovered from that parry, he had no argument. He recognized now the true identity of the old man standing in front of him beseeching his daughter's hand in marriage. The sage gladly consented now to the marriage and stays even today with folded hands on the left side of the Lord at His garbhagraham. On the right hand side is his daughter serving the Lord, who has taken on the name of LavaNa varjitha VenkatEsan, or the One who has rejected salt in His NaivEdhyams out of His love for His consort.

SEVENTH MANGALA SLOKAM ON UTTARA VENKATESAN

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पर ैॄणेपणू र्कामाय परमान े।

ूयन्जु ेपरताय वटशाये े मळम ॥ ्

parasmai brahmaṇe pūrṇa kāmāya paramātmane

prayunje paratatvāya veṅkaṭeśāya maṅgaḻam

"May Auspiciousness be to Sri VenkatEsA, who is the supreme Brahman, whose desires are fulfilled (i-e., who is desireless), and who is the supreme soul".

 

EIGHTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN

शानिवमानिने यम्ाय तजसे े।

अहोराऽ सरीर पािरजाताय मळम ॥ ्

śuddhānanda vimānesmin svayamvyaktāya tejase

ahorātra sarastīra pārijātāya maṅgaḻam

Mangalams to the radiant Lord, who appeared on the banks of AhOrAthra PushkaraNi out of His own volition and stands there even today as the wish- fulfilling Kalpaka vruksham.

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AhOrAthra PushkaraNi out of His own volition and stands there even today as the wish- fulfilling
sudhdhAnandavimAnam आकाल - तम आौाम आानमनपँयताम । ् ्
sudhdhAnandavimAnam आकाल - तम आौाम आानमनपँयताम । ् ्
sudhdhAnandavimAnam आकाल - तम आौाम आानमनपँयताम । ् ् ु ्

sudhdhAnandavimAnam

आकाल-तम आौाम आानमनपँयताम

अतमृ तृ पाय वटशाये े मळम ॥ ्

ākāla-tattvam āśrāntam ātmānamanupaśyatām

atṛptyamṛta rūpāya veṅkaṭeśāya maṅgaḻam

"May Auspiciousness be to Sri VenkatEsA, whose ever-charming form is nectar-like to the living beings that gaze upon Him incessantly as long as Time lasts".

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form is nectar-like to the living beings that gaze upon Him incessantly as long as Time
form is nectar-like to the living beings that gaze upon Him incessantly as long as Time
  N INTH S L O KAMS ON D AKSHI N A AND U TTARA
 

NINTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN

माकयर् े ताक्षर् धमर्सजयौरिप

 

ूक्षाजाक्षायधरा नाथाय मळम ॥ ्

mārkanḍeyasya tārkṣasya dharma sahyajayaurapi

pratyakṣāmbujākṣāya dharā nāthāya maṅgaḻam

Sarva MangaLams to the Lotus-eyed Lord of BhUmi Devi, who is prathyaksham (visible) to His father-in-law, Sage MarkandEyA, Garudan, Dharma Devathai and Cauveri mAthA.

ूायः चरणौ पसामंु शरण्यन पािणना

 

कपयािदशतौीमत वटशाये े मळम ॥

 

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prāyaḥ svacaraṇau puṁsām śaraṇyatvena pāṇinā

kṛpayā diśate śrīmat veṅkaṭeśāya maṅgaḻam

"May Auspiciousness be to Sri VenkatEsA, who with His (right) hand (i-e., Varada HasthA) shows His feet, as refuge, to ALL human beings".

 

TENTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN

भिमदवीू े समते ौीिनवासाय मळम । ्

 

मळाशासनिमदम अथताम अ ु मळम ॥

bhūmidevī sametasya śrīnivāsāya maṅgaḻam

maṅgaḻāśāsanamidam athatām astu maṅgaḻam

Let all auspiciousness shower on those who recite with bhakthi these MangaLAsAsana slOkams of Bhumidevi Sametha SrinivAsan of ThiruviNNagar.

दयामतृ तरिण्यारिहवै शीतलःै ।

 

आःै िशतेिवम वटशाये े मळम ॥ ्

 

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।   आःै िशतेिवम वटशाये े मळम ॥ ् ्   42
dayāmṛta taraṅgiṇyāstar aṅgaihiva śītalaiḥ āṅgaiḥ śiñjate viśvam veṅkaṭeśāya maṅgaḻam
dayāmṛta taraṅgiṇyāstar aṅgaihiva śītalaiḥ āṅgaiḥ śiñjate viśvam veṅkaṭeśāya maṅgaḻam

dayāmṛta taraṅgiṇyāstaraṅgaihiva śītalaiḥ

āṅgaiḥ śiñjate viśvam veṅkaṭeśāya maṅgaḻam

"May Auspiciousness be to Sri Venkatesa, who moistens the Universe with His glances, cool like the waves of the nectarine-river of compassion (DayA)".

ELEVENTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN

मलाशासनपरमदाचायपरोगमै र् र् ःै।

सव पवराचायःु सतायाृ ुमळम ॥ ्

maṅgalāśāsanaparairmadācāryapurogamaiḥ

sarvaiśca purvairācāryaiḥ satkṛtāyāstu maṅgaḻam

sarvaiśca purvairācāryaiḥ satkṛtāyāstu maṅgaḻam Sarva mangaLams to thiruvinnagarappan

Sarva mangaLams to thiruvinnagarappan

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sarvaiśca purvairācāryaiḥ satkṛtāyāstu maṅgaḻam Sarva mangaLams to thiruvinnagarappan 43 sadagopan.org
sarvaiśca purvairācāryaiḥ satkṛtāyāstu maṅgaḻam Sarva mangaLams to thiruvinnagarappan 43 sadagopan.org
Sarva MangaLams to ThiruviNNagarapp an, who has been eulogized by our AchAryAs and their purvAchAryAs
Sarva MangaLams to ThiruviNNagarapp an, who has been eulogized by our AchAryAs and their purvAchAryAs

Sarva MangaLams to ThiruviNNagarappan, who has been eulogized by our AchAryAs and their purvAchAryAs known for their dedication for performing MangaLAsAsanam to Him.

ॐग भशार हितनाम सशमावह मतय ।

्ुु

ूर्े

िर् र्समनाया ुवटशाये े मळम ॥ ्

srag bhūśāmbhara hetinām suśumāvaha mūrtaye

sarvārthi samanāyāstu veṅkaṭeśāya maṅgaḻam

"May auspiciousness be to Sri VenkatEsA, whose form lends splendor to the garlands, ornaments, garments and weapons (which he bears) and (whose form) subdues all (samsAric) afflictions."

TWELFTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN

यावदावततर् ेचबम यावती च वसरा ।

र्

् ुर्

तावत िमह सव ािमम अनवतय

yāvadāvartate cakram yāvatī ca vasundharā

tāvat tvamiha sarvasya svāmitvam anuvartaya

॥ ् yāvadāvartate cakram yāvatī ca vasundharā tāvat tvamiha sarvasya svāmitvam anuvartaya Sravana dheepam

Sravana dheepam

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cakram yāvatī ca vasundharā tāvat tvamiha sarvasya svāmitvam anuvartaya Sravana dheepam 44 sadagopan.org
cakram yāvatī ca vasundharā tāvat tvamiha sarvasya svāmitvam anuvartaya Sravana dheepam 44 sadagopan.org
O Lord of ThiruviNNagar! Here is my prayer to You! Please protect all the jeeva
O Lord of ThiruviNNagar! Here is my prayer to You! Please protect all the jeeva

O Lord of ThiruviNNagar! Here is my prayer to You! Please protect all the jeeva raasis as their supreme Lord as long as there are the Moon, Sun, Stars and the Earth.

ौी वकन्ठैु िवराय ािम पिरणीु रमया रममाणायवटशाये े मळम ॥ ्

śrī vaikunṭha viraktāya svāmi puṣkariṇī taṭe

तटे।

ramayā ramamāṇāyaveṅkaṭesāya maṅgaḻam

"May Auspiciousness be to Sri VenkatEsA, who, giving up attachment to Sri Vaikuntam, sports gracefully with Lakshmi on the banks of the SvAmi PushkariNi".

THIRTEENTH

AND

FOURTEENTH

SLOKAMS

OF

SAPTHA

GIREESAN

OF

of the SvAmi PushkariNi". T HIRTEENTH AND F OURTEENTH S L O KAMS OF S APTHA

Ponnappan in Golden thEr

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T HIRTEENTH AND F OURTEENTH S L O KAMS OF S APTHA G IREESAN OF Ponnappan
T HIRTEENTH AND F OURTEENTH S L O KAMS OF S APTHA G IREESAN OF Ponnappan
T HIRUVENKATAM ौीमत सर ्ु जामाऽ ुु मिनमानस वािसन े ।
T HIRUVENKATAM ौीमत सर ्ु जामाऽ ुु मिनमानस वािसन े ।

THIRUVENKATAM

ौीमत सर ्ु जामाऽ ुु मिनमानस वािसन े ।

सवलोकर् िनवासाय ौीिनवासाय मळम ॥ ्

śrīmat sundara jāmātru munimānasa vāsine

sarvaloka nivāsāya śrīnivāsāya maṅgaḻam

"May Auspiciousness be to Sri SrinivAsA, who dwells in the heart of the sage MaNavALa and all the Worlds.

मळाशासनपररै ्मदाचायर्परोगमु ःै।

सव पवाचायःू र् सताया ुमळम ॥ ्

 स ृ ताया ुमळम ॥ ् Ratnangi sevai maṅgaḻāśāsanaparair madācārya

Ratnangi sevai

maṅgaḻāśāsanaparair madācārya purogamaiḥ

sarvaiśca pūrvācāryaiḥ satkṛtāyāstu maṅgaḻam

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madācārya purogamaiḥ sarvaiśca pūrvācāryaiḥ satkṛtāyāstu maṅgaḻam 46 sadagopan.org
madācārya purogamaiḥ sarvaiśca pūrvācāryaiḥ satkṛtāyāstu maṅgaḻam 46 sadagopan.org
Garuda Sevai sadagopan.org 47
Garuda Sevai sadagopan.org
Garuda Sevai
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Garuda Sevai sadagopan.org 47

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Garuda Sevai sadagopan.org 47
  May Auspiciousness be to Sri VenkatEsA, who has been worshipped by my teachers and
 

May Auspiciousness be to Sri VenkatEsA, who has been worshipped by my

teachers and their early teachers and all those devoted to reciting this

MangaLAsAsanam."

 

THREE

SPECIAL

MANGALAASAASANA

SLOKAMS

FOR

DAKSHINA

VENKATESAN (THIRUVINNAGARAAN):

 

तपेफानुेमासएकादँयाम ितथौ मन ु े।

पण्यु ेौवण नक्षऽेमतु अिभिजताये॥

आजगाम महा योिग शाक्षान नारायणो हिरः

दवःे ौीिनवासाो भिमदाःू े पितिवभःर् ु॥

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tapasye phālgune māse ekādaśyām tithau mune

puṇye śravaṇa nakṣatre muhūrte abhijitāhvaye

ājagāma mahā yogi śākṣān nārāyaṇo hariḥ

sa devaḥ śrīnivāsākhyo bhūmidevyāḥ patirvibhuḥ

 

On a Panguni EkAdasi SravaNam day, during Abhijith mUhUrtham, Sriman

NaarAyaNan, the Lord of Sri Vaikuntam arrived (incarnated) at the Tulasee

Vanam of Sage MarkantEyA to marry BhUmi dEvi and to bless all the jeevans.

He is the One celebrated as SrinivAsan, the abode of All Auspicious attributes

and is the One, who responds to all of our prayers. This Nithya mangaLam is

presented to the AakAsa Nagareesan, who is verily SrinivAsan.

 

(It is our wishful prayer that Sri Bhumi Devi accepts Her children's

samarpaNam of MaaNiccka Kondai and other AabharaNams on the Isvara

Panguni Uttaram day and the Divya Dampathis bless us to complete the last in

the series of kaimkaryams, the Mutthangis for them during the BahudhAnya

Year Kaisiki EkAdasi or during Iyppasi SravaNam day. Thanks to all of You

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gis for them during the BahudhAnya Year Kaisiki EkAdasi or during Iyppasi SravaNam day. Thanks to
BhakthAs, who have participated in the RathnAngi, MaaNiccka Kondai Kaimkaryams for our SaraNya Dampathis). SrimathE
BhakthAs, who have participated in the RathnAngi, MaaNiccka Kondai Kaimkaryams for our SaraNya Dampathis). SrimathE

BhakthAs, who have participated in the RathnAngi, MaaNiccka Kondai Kaimkaryams for our SaraNya Dampathis).

MaaNiccka Kondai Kaimkaryams for our SaraNya Dampathis). SrimathE Sri BhUmidEvi SamEtha- SrinivAsa ParabrahmaNE Nama:

SrimathE Sri BhUmidEvi SamEtha-SrinivAsa ParabrahmaNE Nama:

Sri VaNN SatakOpa Daasan,

Oppiliappan Koil VaradAchAri Sadagopan

Isvara Samvathsaram, Sukla Paksha Sathayam

Maasi Month, Fifteenth Day.

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Koil VaradAchAri Sadagopan Isvara Samvathsaram, Sukla Paksha Sathayam Maasi Month, Fifteenth Day. 49 sadagopan.org
Koil VaradAchAri Sadagopan Isvara Samvathsaram, Sukla Paksha Sathayam Maasi Month, Fifteenth Day. 49 sadagopan.org